We now study prayers to Hermes in the PGM VII that somewhat resemble that prayer in PGM V studied above. the PGM VII.664-85 writes a spell for obtaining dream revelations, and here is said seven times to the lamp the spell that is prayer to Hermes Hermes, lord of the world who’re in the heart O circle of Selene, spherical And square, the founder of words of speech Pleader of Justice’s cause, garbed in a mantle, with golden sandals, turning airy course beneath earth’s depths, who hold the spirit’s reins the sun’s and who with lamps of gods immortal Give joy to those beneath earth’s depths, to mortals (Trl. E.N. O’Neil) This prayer to Hermes is much similar to the prayer in PGM V. This spell is, however, said to lamp in requesting oracle, although in PGM V is central the figurine of Hermes that apparently was installed in figurine of a boat. And in PGM VII.540-578 is recorded also a lamp divination where was recited spell to Hermes Trismegistos who is asked to appear. During the current study we have discussed already some notices of cult of Asclepios, and thus we also notice that in PGM VII.628-42 is ritual of Asclepios of Memphis, or Imhotep, who is here also connected with the pole star (the Bear). Philo of Alexandria in some writings writes also KEERUSSEIN and KEERUGMA, to denote official proclamations. In the Conf 197 Philo notices TOUTOON GAR SKEDASTHENTOON OI PALAI PEFEUGOTES TEEN TURANNIDA TEES AFROSUNEES ENI KEERUGMATI KATHODON EUREESOUSI GRAPSANTOS TE KAI BEBAIOOSANTOS THEOU TO KEERUGMA OOS DEELOUSIN OI KHREESMOI EN OIS DIEIREETAI OTI EAN E E DIASPORA SOU AP’ AKROU TOU OURANOU EOOS AKROU TOU OURANOU EKEITHEN SUNAKSEI SE (Deut 30:4). Philo notices here how those since much time fugitives for tyranny of foolishness, anyhow in one proclamation find chance to return, thus when God writes and guarantees the proclamation that the Oracles write, then quoting Deut 30:4. In this treatise Confusione 75-83 Philo much in detail discusses how wise men are called sojourners PAROIKOUNTES and how they establish settlements coming from their heavenly homes DIA TOUTO OI KATA MOUSEN SOFOI PANTES EISAGONTAI PAROIKOUNTES AI GAR TOUTOON PSUKHAI STELLONTAI MEN APOIKIAN DEE POTE TEEN EKS OURANOU. The treatise Confusione Linguarum is lengthy interpretation of Genesis 11:1-9, the episode of building the tower and thereafter occurred scattering of men around earth. In the Conf 174 Philo notices AGGELOI, much similarly with his writings in de Gigantibus concerning angels, or envoys. And Agric 112, 117 notices with KEERUGMA public honorary announcements for victors of contests. Thus is also in Somn 1:130 described, interpreting the ENARKESE TO PLATOS (Gen 32:25). And in Fuga 20 Philo interprets Gen 31:27 EI ANEGGEILAS MOI, EKSAPESTEILA AN SE noticing then how to some people liberty was proclaimed ELEUTHERIAN ALLOIS EKEERUTTES. Many writings of Philo are often difficult interpretations and intriguing Platonising allegories; but the Embassy to Gaius aims at much historiography and some accurate description of events and beliefs. Thus we find in this Legatio descriptions how the emperor Gaius in different occasions could appear donned in garbs of different then worshipped deities. Legatio 94 notices how Gaius could appear in garb of Hermes, and here Philo describes some details of garb of Hermes and clarifies much. Then he donned in Hermes’ staffs, sandals and mantles (KEERUKEIOIS KAI PEDILOIS KAI KHLAMUSIN ENSKEUAZOMENOS). Philo then in Legatio 99 interprets meaning of these symbolic garments, the winged sandals of Hermes symbolise OTI PROSEEKEI TON ERMENEA KAI PROFEETEEN TOON THEIOON AF’ OU KAI ERMEES ONOMASTAI, TA AGATHA DIAGGELLONTA. And Philo explains meaning of the Staff of Hermes in Legatio 100 PALIN KERUKEION ANALAMBANEI DEIGMA SUMBATERIOON SPONDOON POLEMOI GAR ANOKHAS KAI DIALUSEIS LAMBANOUSI DIA KEERUKOON EIREENEEN KATHISTAMENOON. Here is described how wars cease and end when KEERUKS heralds may mediate peace. Important is to notice that in Decalogo 54 Philo notices how people called earth, heavens and stars with different names in their worship; thus was earth called with titles Kore, Demeter or Pluto; and here Philo presents a lengthy list of such religious traditions. This is important also for better comprehending the Spell to Hermes in PGM 5 that above was discussed. Interestingly, thus, Philo here notices that with name Hermes was called “the glistener” or “the flash” like flash of lightning, in stating KALOUSI GAR…KAI STILBONTA HERMEN. (In Biblical Greek this word is rare, Mark 9:3 thus describing the shining clothes of exalted Jesus KAI TA IMATIA AUTOU EGENETO STILBONTA LEUKA LIAN where LXX Ezekiel 40:3 is worth remembering. And LXX Ezekiel 21:15, 20 and 33 write that STILBO. Already we have noticed here description of TB snake staff in Hebrew Bible writing of TB-H TB-H HWHDH LMYN HJH LH BRQ MRTH AW NSJS SBT (Shabbath staff) BNJ MAST KL YZ so that such composition of two living TB snakes also makes BRQ lightning- thus is noticed Shabbath snake staff that makes fire (AS) to all kinds of wood (Ezek 21:15 in Hebrew Bible), thus is indeed noticed how Shabbath snake staff makes fire- and importantly, Septuagint translation of this Ezekiel 21 thus emphasises writing of STILBO “glistening” or “flashing” (21:15,20,33)- we thus understand that in Biblical Greek tradition such STILBO notices the snake staff SHABBATH that makes flashing or sparkling, thus kindles fire. Philo of Alexandria was very learned in Greek Biblical traditions, and we can be sure that Philo remembered also such Greek Ezekiel translation when writing this (in his writings STILBO is rare); however, mostly are references found only to books of the Torah. Thus we understand Philo’s saying in Decal 54 KAI STILBONTA HERMEN so that Philo thereby describes how Hermes could kindle fire with his snake staff. (Apparently such staff was equipped with some flints, or more advanced methods of kindling, e.g. sulphur resembling even recently used technology in matches). (Worth remembering is also 1 Macc 6:39 OOS DE ESTILBEN O HEELIOS EPI TAS KHRUSAS KAI KHALKAS ASPIDAS ESTILBEN TA OREE AP’ AUTOON KAI KATEUGASEN OOS LAMPADES PUROS where in Biblical Greek in times very near to Philo, STILBO is written in sentence where fiery lamps LAMPADES PUROS are also noticed. For Philo’s writings, such almost contemporary writing is apparently very important). Indeed, in the Loeb translation writes Colson in footnote more commentary for rendering STILBO, commenting translation “the glitterer Hermes” with words “or ‘sparkler,’ ‘twinkler’” (LCL Philo VII, p.34). Importantly, Colson has considered also rendering “sparkler” in his writing- and now we make more interpretation in such style, noticing STILBO in 1 Macc 6:39 and LXX of Ezekiel 21. Thus is quite worth also noticing the spell to Hermes in Greek Magical Papyri (see above) in PGM 5.406ff noticed (HERME KOSMOKRATOR, ENKARDIE, KUKLE SELENEES…LAMPASI TERPOON TOUS HUPO TARTARA GAIEES TE BROTOUS BION EKTELESANTAS where the LAMPASI TERPOON not only notices bringing rejoicing with lamps, but also that Hermes may “STRP” or STILBO give spark and kindle lamps- and thus, of course, bring rejoicing to many. Importantly notable is the “Hermes’ ring” in PGM 5.213-303 writing HERMOU DAKTULIOS KANTHAROU POIEESIS LABOON KANTHARON GEGLUMMENON; this “Hermes’ ring is ritual of KANTHAROS cup, taking a engraved cup; here the word POIEESISLABOON almost contains the STILBOON, so that this ritual of Hermes’ ring notices kindling a cup KANTHAROS. (We also learn that this KANTHAROS cup should be a piece of stone, engraved of a greenish stone GLUMMA KANTHAROU EIS LITHON SMARAGDON POLUTELEE GLUPSON KANTHARON in 5.240ff (regrettably, here translation by Morton Smith in Ed. Betz does not present this interesting statement in the beautiful clarity)). (Also worth remembering is that ZALE indeed notices surging of sea and spraying, and e.g. fiery rain from volcano could be noticed PURPNOOS ZALE- this also emphasising the STILBOO in meaning of “sparkle”- not merely “glisten” or “glitter”.) Chapter Ten. The NAHAS Snake Ornaments of the First Temple We read in 1 Kings 7 important descriptions of details of decorations of the First Temple, built by Solomon. We shall see that actually this Temple was amply decorated with precious snake and cobra ornaments. Also it is specially important to notice that 1 Kings 6:13 specifies that chief designer of this Temple was Hiram of Tyre, this emphasises also cultural connections, because this Hiram certainly therefore mastered many of technologies then practised in Tyre and building guilds of Tyre, and probably Hiram also much knew of the designs to be decorated in the Temple, so that the Temple could look specially precious and “fashionable”. We see that many decorations in the Temple were snake and cobra ornaments. We begin noticing the two pillars in the Temple, described in 1 Kings 7:15 stating that WJZR AT SNJ HYMWDJM NHST SMNH YSRH AMH QWMH HYMWD HAHD WHWT STJM YSRH AMH JSB AT HYMWD HSNJ Here are described two NHS snake decorated Pillars of the Temple, each pillar being eighteen cubits high. And here is noticed HWT JSB AT around both Pillars. This is apparently a snake form garland winding around those both Pillars- in this Chapter JSB and SBJB are often describing the decorations of this Temple, these noticing something that is winding around, such as garlands and some snake style decorations. Worth noticing is that these words specifically write Hebrew JSBAT HYMWD where apparent reference to SBT and Shabbath is clear, these words describing how the decoration garland was JSB winding around the Pillar. Specifically, there was the HWT winding around these two pillars. What was this HWT garland more specifically? For this ancient time of Solomon important is to remember that NHTYT is Egyptian name for the Victorious Cobra; remembering this NHTYT is generally quite important in reading many descriptions of serpents in Old Testament, because there NHS is the usual noun for serpents and snakes- although in many texts the NHS apparently has lost its specific reference to this Egyptian Cobra and merely became more usual Biblical designation of serpents and snakes. (One reality of seafaring is that even in Talmudic times NHT JMA noticed those coming down, specifically SEAFARERS (see J 894), this being one important mention of symbolism of seafaring with dragon boats, such noticed even in thus much later parlance of Talmudic times). We comprehend here reference to Pillar around which snake garland was winding; and apparently such decoration could pompously manifest and symbolise the presence of the Holy Snake Staff in the Temple of Solomon. Also such description is written concerning the molten sea in 7:23 WQWH SLSJM BAMH JSB ATW SBJB and in following 7:24. I hope this Book has been interesting for Readers, providing much learning, ideas and more studies. END OF VERRE ET BIBLE FOURTEEN. by Pasi K Pohjala Feb2013.

We now study prayers to Hermes in the PGM VII that somewhat resemble that prayer in PGM V studied above. the PGM VII.664-85 writes a spell for obtaining dream revelations, and here is said seven times to the lamp the spell that is prayer to Hermes Hermes, lord of the world who’re in the heart O circle of Selene, spherical And square, the founder of words of speech Pleader of Justice’s cause, garbed in a mantle, with golden sandals, turning airy course beneath earth’s depths, who hold the spirit’s reins the sun’s and who with lamps of gods immortal Give joy to those beneath earth’s depths, to mortals (Trl. E.N. O’Neil) This prayer to Hermes is much similar to the prayer in PGM V. This spell is, however, said to lamp in requesting oracle, although in PGM V is central the figurine of Hermes that apparently was installed in figurine of a boat. And in PGM VII.540-578 is recorded also a lamp divination where was recited spell to Hermes Trismegistos who is asked to appear. During the current study we have discussed already some notices of cult of Asclepios, and thus we also notice that in PGM VII.628-42 is ritual of Asclepios of Memphis, or Imhotep, who is here also connected with the pole star (the Bear). Philo of Alexandria in some writings writes also KEERUSSEIN and KEERUGMA, to denote official proclamations. In the Conf 197 Philo notices TOUTOON GAR SKEDASTHENTOON OI PALAI PEFEUGOTES TEEN TURANNIDA TEES AFROSUNEES ENI KEERUGMATI KATHODON EUREESOUSI GRAPSANTOS TE KAI BEBAIOOSANTOS THEOU TO KEERUGMA OOS DEELOUSIN OI KHREESMOI EN OIS DIEIREETAI OTI EAN E E DIASPORA SOU AP’ AKROU TOU OURANOU EOOS AKROU TOU OURANOU EKEITHEN SUNAKSEI SE (Deut 30:4). Philo notices here how those since much time fugitives for tyranny of foolishness, anyhow in one proclamation find chance to return, thus when God writes and guarantees the proclamation that the Oracles write, then quoting Deut 30:4. In this treatise Confusione 75-83 Philo much in detail discusses how wise men are called sojourners PAROIKOUNTES and how they establish settlements coming from their heavenly homes DIA TOUTO OI KATA MOUSEN SOFOI PANTES EISAGONTAI PAROIKOUNTES AI GAR TOUTOON PSUKHAI STELLONTAI MEN APOIKIAN DEE POTE TEEN EKS OURANOU. The treatise Confusione Linguarum is lengthy interpretation of Genesis 11:1-9, the episode of building the tower and thereafter occurred scattering of men around earth. In the Conf 174 Philo notices AGGELOI, much similarly with his writings in de Gigantibus concerning angels, or envoys. And Agric 112, 117 notices with KEERUGMA public honorary announcements for victors of contests. Thus is also in Somn 1:130 described, interpreting the ENARKESE TO PLATOS (Gen 32:25). And in Fuga 20 Philo interprets Gen 31:27 EI ANEGGEILAS MOI, EKSAPESTEILA AN SE noticing then how to some people liberty was proclaimed ELEUTHERIAN ALLOIS EKEERUTTES. Many writings of Philo are often difficult interpretations and intriguing Platonising allegories; but the Embassy to Gaius aims at much historiography and some accurate description of events and beliefs. Thus we find in this Legatio descriptions how the emperor Gaius in different occasions could appear donned in garbs of different then worshipped deities. Legatio 94 notices how Gaius could appear in garb of Hermes, and here Philo describes some details of garb of Hermes and clarifies much. Then he donned in Hermes’ staffs, sandals and mantles (KEERUKEIOIS KAI PEDILOIS KAI KHLAMUSIN ENSKEUAZOMENOS). Philo then in Legatio 99 interprets meaning of these symbolic garments, the winged sandals of Hermes symbolise OTI PROSEEKEI TON ERMENEA KAI PROFEETEEN TOON THEIOON AF’ OU KAI ERMEES ONOMASTAI, TA AGATHA DIAGGELLONTA. And Philo explains meaning of the Staff of Hermes in Legatio 100 PALIN KERUKEION ANALAMBANEI DEIGMA SUMBATERIOON SPONDOON POLEMOI GAR ANOKHAS KAI DIALUSEIS LAMBANOUSI DIA KEERUKOON EIREENEEN KATHISTAMENOON. Here is described how wars cease and end when KEERUKS heralds may mediate peace. Important is to notice that in Decalogo 54 Philo notices how people called earth, heavens and stars with different names in their worship; thus was earth called with titles Kore, Demeter or Pluto; and here Philo presents a lengthy list of such religious traditions. This is important also for better comprehending the Spell to Hermes in PGM 5 that above was discussed. Interestingly, thus, Philo here notices that with name Hermes was called “the glistener” or “the flash” like flash of lightning, in stating KALOUSI GAR…KAI STILBONTA HERMEN. (In Biblical Greek this word is rare, Mark 9:3 thus describing the shining clothes of exalted Jesus KAI TA IMATIA AUTOU EGENETO STILBONTA LEUKA LIAN where LXX Ezekiel 40:3 is worth remembering. And LXX Ezekiel 21:15, 20 and 33 write that STILBO. Already we have noticed here description of TB snake staff in Hebrew Bible writing of TB-H TB-H HWHDH LMYN HJH LH BRQ MRTH AW NSJS SBT (Shabbath staff) BNJ MAST KL YZ so that such composition of two living TB snakes also makes BRQ lightning- thus is noticed Shabbath snake staff that makes fire (AS) to all kinds of wood (Ezek 21:15 in Hebrew Bible), thus is indeed noticed how Shabbath snake staff makes fire- and importantly, Septuagint translation of this Ezekiel 21 thus emphasises writing of STILBO “glistening” or “flashing” (21:15,20,33)- we thus understand that in Biblical Greek tradition such STILBO notices the snake staff SHABBATH that makes flashing or sparkling, thus kindles fire. Philo of Alexandria was very learned in Greek Biblical traditions, and we can be sure that Philo remembered also such Greek Ezekiel translation when writing this (in his writings STILBO is rare); however, mostly are references found only to books of the Torah. Thus we understand Philo’s saying in Decal 54 KAI STILBONTA HERMEN so that Philo thereby describes how Hermes could kindle fire with his snake staff. (Apparently such staff was equipped with some flints, or more advanced methods of kindling, e.g. sulphur resembling even recently used technology in matches). (Worth remembering is also 1 Macc 6:39 OOS DE ESTILBEN O HEELIOS EPI TAS KHRUSAS KAI KHALKAS ASPIDAS ESTILBEN TA OREE AP’ AUTOON KAI KATEUGASEN OOS LAMPADES PUROS where in Biblical Greek in times very near to Philo, STILBO is written in sentence where fiery lamps LAMPADES PUROS are also noticed. For Philo’s writings, such almost contemporary writing is apparently very important). Indeed, in the Loeb translation writes Colson in footnote more commentary for rendering STILBO, commenting translation “the glitterer Hermes” with words “or ‘sparkler,’ ‘twinkler’” (LCL Philo VII, p.34). Importantly, Colson has considered also rendering “sparkler” in his writing- and now we make more interpretation in such style, noticing STILBO in 1 Macc 6:39 and LXX of Ezekiel 21. Thus is quite worth also noticing the spell to Hermes in Greek Magical Papyri (see above) in PGM 5.406ff noticed (HERME KOSMOKRATOR, ENKARDIE, KUKLE SELENEES…LAMPASI TERPOON TOUS HUPO TARTARA GAIEES TE BROTOUS BION EKTELESANTAS where the LAMPASI TERPOON not only notices bringing rejoicing with lamps, but also that Hermes may “STRP” or STILBO give spark and kindle lamps- and thus, of course, bring rejoicing to many. Importantly notable is the “Hermes’ ring” in PGM 5.213-303 writing HERMOU DAKTULIOS KANTHAROU POIEESIS LABOON KANTHARON GEGLUMMENON; this “Hermes’ ring is ritual of KANTHAROS cup, taking a engraved cup; here the word POIEESISLABOON almost contains the STILBOON, so that this ritual of Hermes’ ring notices kindling a cup KANTHAROS. (We also learn that this KANTHAROS cup should be a piece of stone, engraved of a greenish stone GLUMMA KANTHAROU EIS LITHON SMARAGDON POLUTELEE GLUPSON KANTHARON in 5.240ff (regrettably, here translation by Morton Smith in Ed. Betz does not present this interesting statement in the beautiful clarity)). (Also worth remembering is that ZALE indeed notices surging of sea and spraying, and e.g. fiery rain from volcano could be noticed PURPNOOS ZALE- this also emphasising the STILBOO in meaning of “sparkle”- not merely “glisten” or “glitter”.) Chapter Ten. The NAHAS Snake Ornaments of the First Temple We read in 1 Kings 7 important descriptions of details of decorations of the First Temple, built by Solomon. We shall see that actually this Temple was amply decorated with precious snake and cobra ornaments. Also it is specially important to notice that 1 Kings 6:13 specifies that chief designer of this Temple was Hiram of Tyre, this emphasises also cultural connections, because this Hiram certainly therefore mastered many of technologies then practised in Tyre and building guilds of Tyre, and probably Hiram also much knew of the designs to be decorated in the Temple, so that the Temple could look specially precious and “fashionable”. We see that many decorations in the Temple were snake and cobra ornaments. We begin noticing the two pillars in the Temple, described in 1 Kings 7:15 stating that WJZR AT SNJ HYMWDJM NHST SMNH YSRH AMH QWMH HYMWD HAHD WHWT STJM YSRH AMH JSB AT HYMWD HSNJ Here are described two NHS snake decorated Pillars of the Temple, each pillar being eighteen cubits high. And here is noticed HWT JSB AT around both Pillars. This is apparently a snake form garland winding around those both Pillars- in this Chapter JSB and SBJB are often describing the decorations of this Temple, these noticing something that is winding around, such as garlands and some snake style decorations. Worth noticing is that these words specifically write Hebrew JSBAT HYMWD where apparent reference to SBT and Shabbath is clear, these words describing how the decoration garland was JSB winding around the Pillar. Specifically, there was the HWT winding around these two pillars. What was this HWT garland more specifically? For this ancient time of Solomon important is to remember that NHTYT is Egyptian name for the Victorious Cobra; remembering this NHTYT is generally quite important in reading many descriptions of serpents in Old Testament, because there NHS is the usual noun for serpents and snakes- although in many texts the NHS apparently has lost its specific reference to this Egyptian Cobra and merely became more usual Biblical designation of serpents and snakes. (One reality of seafaring is that even in Talmudic times NHT JMA noticed those coming down, specifically SEAFARERS (see J 894), this being one important mention of symbolism of seafaring with dragon boats, such noticed even in thus much later parlance of Talmudic times). We comprehend here reference to Pillar around which snake garland was winding; and apparently such decoration could pompously manifest and symbolise the presence of the Holy Snake Staff in the Temple of Solomon. Also such description is written concerning the molten sea in 7:23 WQWH SLSJM BAMH JSB ATW SBJB and in following 7:24. I hope this Book has been interesting for Readers, providing much learning, ideas and more studies. END OF VERRE ET BIBLE FOURTEEN. by Pasi K Pohjala Feb2013.

Verre et Bible 14 by Pasi K pohjala Feb2013. The Septuagint translation also often notices the KEERUKS specifically in role of official announcer; one clear statement is in Gen 41:43 that notices how in front of the wagons of Joseph there was travelling the official KEERUKS announcer: KAI EKEERUKSEN EMPROSTHEN AUTOU KEERUKS. And in situation of making preparations for building the Tabernacle, Moses then made public announcement concerning contributions and works (KAI PROSETAKSEN MOUSES KAI EKEERUKSEN EN TEE PAREMBOLEE LEGOON…). And official announcements by STRATOKEERUKS to the troops of king Ahab are noticed in 1 Kings 22:36- here Septuagint translation interestingly refers to KEERUKS official announcers, although Hebrew Bible here more describes how the word or rumour was spreading among the troops- the emphasised role of STRATOKEERUKS thus is here in Greek translation notable. For New Testament writings of KEERUSSEIN is very important Septuagint translation of Isaiah 61:1 that PNEUMA KURIOU EP’ EME OU EINEKEN EKHRISEN ME EUAGGELISASTHAI PTOOKHOIS APESTALKEN ME IASASTHAI TOUS SUNTETRIMMENOUS TE KARDIA (dat) KEERUKSAI AIKHMALOOTOIS AFESIN KAI TUFLOIS ANABLEPSIN KALESAI ENIAUTON KURIOU DEKTON KAI HEEMERAN ANTAPODOSEOOS PARAKALESAI PANTAS TOUS PENTHOUNTAS This text is important in speech of Jesus in Synagogue of Nazareth, described in Luke 4, and Luke here mostly follows this Septuagint text but emphasises how Jesus was KEERUSSEIN, formulating in Luke 4:19 KEERUKSAI ENIAUTON KURIOU DEKTON although here Septuagint writes of KALESAI, and Luke 4 also writing of the KEERUKSAI AIKHMALOOTOIS following Septuagint translation. This Isaiah 60 is notably international, noticing then important states KALUPSOUSIN SE KAMELOI MADIAM KAI GAIFA PANTES EK SABA EEKSOUSIN FERONTES KHRUSION KAI LIBANON OISOUSIN KAI TO SOOTEERION KURIOU EUAGGELLIOUNTAI KAI PANTA TA PROBATA KEEDAR SUNAKHTHEESONTAI SOI, KAI KRIOI NABAIOOTH EEKSOUSIN SOI, thus are noticed famous Qedar, Nabatean realm, Saba and Midian (Isaiah 60:6-7). Also 2 Chron 20:3 notices KEERUSSEIN official declaration; in situation of threat of war, Josafat summoned folk together and announced fasting EDOOKEN IOSAFAT TO PROSOOPON AUTOU EKZETESAI TON KURION KAI EKEERUKSEN NEESTEIAN EN PANTI IOUDA. Also 2 Chron 24:9 notices KEERUSSEIN as making official declarations to people. In Septuagint translation very important writings concerning KEERUSSEIN is found in translation of Book of Joel, notably four times the KEERUSSEIN word occurs in this quite concise Biblical prophesy and therefore in the current study we more attentively notice some details in this Book of Joel. Recently the current Author Pasi K Pohjala published more detailed study and commentary on the Book of Joel, the Book: New Translations of Bible. JOEL. Ancient Irrigation Agriculture of QEDAR People, Sprinkling from SHOFAR Watering Cans, from Hagar Reservoirs. Praises to Allah in Hebrew Bible (Verre et Bible TEN, August 2011). We now notice the relevant statements of KEERUSSEIN in Greek Septuagint translation tradition, and follow discussions and commentaries in this Verre et Bible Ten (I am very thankful and impressed by the interested and ever increasing public reception of this important Commentary written by me, and I look forward to powerfully and promptly continuing this important work of Biblical studies and commentaries and with continuously increasing debate! The ever increasing interested, and much positive, reception is truly encouraging and I thank every Reader and every commentator.) Thus we consider Joel in LXX 1:14 HAGIASATE NEESTEIAN, KEERUKSATE THERAPEIAN, SUNAGAGETE PRESBUTEROUS PANTAS KATOIKOUNTAS GEEN EIS OIKON THEOU HUMOON KAI KEKRAKSATE PROS KURION EKTENOOS Here we notice in Greek translation words typical for arranging public gathering and for assembling people for some common festival, thus are here written concerning HAGIASATE, KEERUKSATE of KEERUSSEIN and SUN-AGO in form SUNAGAGETE from which also the word Synagogue or SUN-AGOOGEE is formed. Hebrew Bible here writes QDSW ZWM QRAW YZRH ASPW ZQNJM. In the VB10 I studied together the 1:13-14 beginning ADM HGRW where “the HGR also here notices the doings of how in dry land and in wilderness is water to be found, being important reference to the history of HAGAR in genesis.” (VB10, p.8). This statement was in Joel found to refer especially to Joel 1:10 writing SDD SDH ABLH ADMH KJ SDD ”that was found to emphasise practise of irrigating method following of practise of SATET deity who poured water on fields” (VB10, p.8). Especially, here written SPD or “piercing” was found to refer to ancient important high technological achievement of making irrigation devices for SPRINKLING water on fields, not merely pouring from bucket or jar (VB10, p.8). Importantly, these words QDSW ZWM… here in Joel 1 apparently describe larger public efforts done for such irrigation practises. In ancient world, irrigation was by state or regional government much organised and larger public works were done for irrigating and building and upkeep of channels and trenches. We notice thus in Joel how larger crowds were gathering together and working together for such important activities of promoting irrigation, so that “QDSW ZWM QRAW YZRH ASPW ZQNJM KL JSBJ HARZ BJT H’ ALHJKM WZYQW AL H Thus are there priests admonished to call further helpers, gather all grown up members of that community and say prayers before their irrigating practises” (VB10, p.8). Apparently here in Book of Joel thus is described gathering together larger gathering of people, and thus is the Greek translation KEERUKSATE here really appropriate, noticing OFFICIAL DECLARATION to numerous people in official matter, here concerning gathering people together and arranging public effort for irrigating. Especially, the Hebrew word HGRW in this statement 1:13 emphasises that these larger public works for irrigation were for operating systems of channels and HAGAR water reservoirs (for more discussion of MGWRH store houses and store places and Arabic GRN stone basins and Arabic GHAR reservoirs, see the VB10, p.9-12; indeed, in discussing etymology of Greek KEERUSSEIN such GWR and Arabic traditions of GRN and GHAR water systems and water reservoir have importance- we remember that ancient Near Eastern high cultures actually existed due to their effective technologies of irrigation agriculture and channels and trenches and coordinating very large public efforts for those constructions. And we should remember that existence and good operation of such channels and watering trenches was one very important positive effect how the centralised power in Ancient Near East appeared to ordinary people; well known other efforts were, of course, collecting taxes and military draft, but existence of channels and irrigation trenches was indeed very important promotion for life of ordinary peasants in those realms). Then we more consider Chapter 2 of Book of Joel that 2:1 SALPISATE SALPIGGI EN SIOON KEERUKSATE EN OREI HAGIOO MOU KAI SUGKHUTHETOOSIN PANTES OI KATOIKOUNTES TEN GEEN DIOTI PARESTIN HEMERA KURIOU OTI EGGUS HEMERA SKOTOUS KAI GNOFOU HEMERA NEFELES KAI OMIKHLES 2:15 SALPISATE SALPIGGI EN SIOON HAGIASATE NEESTEIAN KEERUKSATE THERAPEIAN SUNAGAGETE LAON HAGIASATE EKKLESIAN EKLEKSASTHE PRESBUTEROUS Here the Greek translation writes of SALPISATE SALPIGGI where are in Greek noticed sounding trumpets (thus is the usual rendering of SALPIGKS and SALPIZOO). The Hebrew text here writes of the SHOFAR- and somewhat modifying this understanding of “trumpets” are often also here comprehended sounding horns in manner comparable to sounding trumpets. I commented these writings more in detail in my Verre et Bible Ten Commentary, Chapter Four “Book of Joel: Commentary Chapter 2, Sounding Shofar Watering Cans” (p.22ff) “Understandably, for efficient irrigating the ancients developed many different devices, one of them was WATERING CAN. Generally is a watering can a container with some handle and a spout, and to the spout there is attached a perforated nozzle that produces smooth rain shower much similar to gentle natural rain. For current Readers use of such WATERING CAN seems to be self-evident, but for ancient people such device must have been ENORMOUS technological invention: such device saved considerably much water and produced smooth showers that could be easier absorbed in the soil. Apparently ancients could use HORNS as the SPOUTS of the WATERING CANS…Ancient people also knew much of production of metal containers, also containers of some lighter metal. Now we notice that in ancient world were very widely used in MILITARY LIFE HELMETS of metal where HORNS were attached. Such helmets are numerously attested in Mediterranean cultures, in Scandinavian cultures and in ancient Near Eastern cultures from very early times” (VB10, p.22f). We noticed that the Hebrew saying for sounding these devices TIQU SHOFAR is closely related to SQY shofar, and this SQY exactly means to give drink and to irrigate (VB10, p.23), so that the SHOFAR exactly is connected to practises of irrigating and giving drink- and in Greek SPURIS notices containers thus also in Bible, and Targum notices here JZWYWN the ZWY noticing drips and dripping, exactly such water streams that watering cans produce. (And Arabic SAQIYA is important watering device too) (VB10, p.23-26). The season of irrigating and water works was solemnly commenced with pompous and loud sound from important irrigation devices SHOFAR watering cans. Thus are in Joel apparently also described arranging larger public gatherings around theme of irrigating in time important for operating irrigation systems and actual irrigating, and such public official announcing is here noticed with KEERUSSEIN. And such ancient most advanced technological devices, watering cans, had many applications also in various religious rituals especially in libation and rituals of water bowls. And Joel 4:9 writes KEERUSSEIN 4:9 KERUKSATE TAUTA EN TOIS ETHNESIN HAGIASATE POLEMON EKSEGEIRATE TOUS MAKHETAS PROSAGAGETE KAI ANABAINETE PANTES ANDRES POLEMISTAI This KEERUSSEIN notices official declarations concerning war, conflicts and mediating peace, parlances also very usual in ancient literature. Thus we notice that in Greek Septuagint translation of Book of Joel is the KEERUSSEIN importantly written to notice different public proclamations and announcements. The KEERUSSEIN is in Greek Septuagint tradition occurring but is not usual word in Septuagint, so that studying history of KEERUSSEIN in Greek speaking Bible tradition, the Greek translation of Joel is especially important. The word KEERUSSEIN is usual Greek word in various literature of Hellenistic and New Testament times, but studying the Book of Joel noticed clearly that this Book describes details and religious rituals of Ancient Irrigation Agriculture of QEDAR people, very flourishing and powerful regime in ancient Near East; also this detail is important in considering history of KEERUSSEIN in Greek Bible. In the Apocryphal Psalms of Solomon we also find in PsSol 11:1 writing of KEERUSSEIN denoting public announcement and public declaration in such language that much resembles notices in Joel 2. Thus is written SALPISATE EN SIOON EN SALPIGGI SEEMASIAS HAGIOON KEERUKSATE EN IEROUSALEEM FOONEEN EUAGGELLIZOMENOU OTI ELEESEN O THEOS ISRAEL EN TEE EPISKOPEE AUTOON STEETHI IEROUSALEM EF’ HUPSELOU KAI IDE TA TEKNA SOU APO ANATOLOON KAI DUSMOON SUNEGMENA EIS APAKS HUPO KURIOU Here is noticed also concretely observation and seeing EN TEE EPISKOPEE AUTOON STEETHI IEROUSALEM EF’ HUPSELOU describing that ”Jerusalem” would stand upon ”high” place or point (EF’ HUPSELOU) for doing observation of them. The SALPISATE SALPIGGI in Septuagint translation especially reminds the above discussed Joel 2 translation, and thus are SHOFAR traditions considerable in this Psalm. We certainly should now remember that many of Readers were to some level multilingual, at least rudimentarily fluent in important concepts of Hebrew Bible or Aramaic; and thus we notice that here is written EN SALPIGGI SEEMASIAS where literally might SEMAINOO be heard, referring to such trumpet that specially signals holy days. But Joel 2 writes well known only of SALPISATE SALPIGGI EN SIOON KEERUKSATE EN OREI HAGIOO MOU so that these Readers certainly considered SALPISATE SALPIGGI EN SIOON. We should, thus, recognise that here SEMASIAS is not attribute for SALPIKS (“trumpet specifically signalling holy days”) but noun designating another sign: for Semitic speakers such SEEMASIAS religiously refers to SEMES SUN - and reading this in statement SEEMASIAS HAGIOON KEERUKSATE that notices proclaiming KEERUSSEIN from (gen) the SUN-SYMBOL, of holy character – and indeed, the snake staff Kerukeion indeed IS often comprehended specifically religiously sun symbol! This is clear regarding poetry SALPISATE EN SIOON EN SALPIGGI SEMASIAS HAGIOON KEERUKSATE Here in this Psalm is indeed notorious symbol SEMASIA noticed, because also 11:5 notices PAN KSULON EUOODIAS ANETEILEN AUTOIS O THEOS where is noticed every good tree- but writing of the ANETEILEN of ANA-TELLOO is rather word usual denoting rising sun, thus emphasising sun symbolism here. The symbol SEMASIA being wooden staff symbol of sun, such as often the snake staff KERUKEION was comprehended, also writing of ANATELLOO rising of sun, is here quite comprehensible. And Biblically literate ancient Readers undoubtedly compared this with that very similar Greek translation Joel 2 remembering that KEERUKSATE there comes after mention of SALPISATE SALPIGGI EN SIOON, so that also this compares KEERUKSATE with this SEMASIAS here written- and this emphasises such SEMASIAS sun symbol as the KEERUKEION Herald’s staff the snake staff. This comprehension of ANETEILEN is emphasised in this Psalm because list of APO ANATOLOON KAI DUSMOON SUNEEGMENA EIS APAKS HUPO KURIOU APO BORRA ERKHONTAI where the ANATOLEE specifically notices east, the direction of sunrise; (symbolism of this is much similar to symbolism in Apocryphal Baruch 4. It is quite important to notice that the name BAROUKH is much similar to usual Greek KEERUKS designating Heralds, and Baruch 1:3-5 describes how he exactly did activities of Herald- he publicly announced the book to different audiences of Israelites.) We notice in the Psalm of Solomon 11 thus important description of the Herald’s Staff sun staff for KEERUSSEIN doing of heralds. In Greek Magical Papyri the Staff of Hermes is in some statements noticed. “Hermes, lord of the world, who’re in the heart, O circle of Selene, spherical (KUKLE SELENES STRONGULE) And square, the founder of the words of speech Pleader of justice’s cause, garbed in a mantle with winged sandals, turning airy course beneath earth’s depths, (AITHERION DROMON EILISSOON HUPO TARTARA GAIES) who hold the spirit’s reins O eye of Helios, O mighty one Founder of full-voiced speech, who with your lamps (LAMPASI TERPOON) give joy to those beneath earth’s depths, to mortals who’ve finished life. The prophet of events and Dream divine you’re said to be” (PGM V.400-410, translation E.N.O’Neil) This prayer is to be recited on moonrise and on sunrise. Here the V.380ff notices making figurine of Hermes, and the Hermes shall hold herald’s staff (KATEKHETOO DE O HERMES KERUKEION). Notably here is described the course of Hermes with DROMON EILISSOON. Thus we hear of the HELIX whirls and twists, even of coil or spire of serpents, and HELISSOO noticing to turn round, to whirl, and of circular motions. Such twisted serpents were especially seen in the symbolic staff of Hermes, the Staff of Herald. We notice that such was symbolised also in that figurine of Hermes: “roll a hair into papyrus…place it at the feet of the Hermes” (V.387ff, in Greek writing APOKEIRAMENOS EK TEES KEFALES SOU TRIKHA SUNELIKSON TO KHARTE (dat)). We now especially notice that this figurine of Hermes was placed in shrine “and let the figure lie in a shrine of lime wood” (thus E.O.Neill; in Greek this V.392 states KEISTHO DE TO ZOODION EN NAO FILURINO (dat). Here, as usually in reading Greek, we attentively consider comparison of NAUS ships and NAOS shrines; especially in dialects and in mystical texts (e.g. this PGM) we should be specially careful in reading this. In this statement, as often in reading Greek, we should attentively ask if that figurine of Hermes was placed IN A MINIATURE SHIP or BOAT (NAUS). Here is clearly written of the voyage of Hermes across heavens. Mention of LAMPS of Hermes especially then are apt describing lamps in a ship or boat; and in the current research especially notably is writing of TERPOON with these LAMPADES. Seraphim serpents, or Teraphim, are in the current research often noticed as bringing fire and light, and this is certainly also here reading this Greek TERPOON important (even if literally Greek TERPOO notices to gladden and rejoice). Such LAMPASI TERPOON is apparently including STRP and this is similar to Greek STILBOO; and little later in this study I shall discuss more the STILBOO word “to flash”, “to glitter”, “to sparkle”- such flashing even can kindle fire. Philo of Alexandria namely presents in list of symbolical names for stars and parts of cosmos that Hermes was used as name for STILBONTA “glitterer” or “sparkler” (so in Decalogo 54); and in LXX of Ezekiel 21 is discussed spark-flaming snake staff- little later in this study I write full discussion of these details. Thus in this Spell to Hermes we may understand that Hermes LAMPASI TERPOON TOUS HUPO TARTARA GAIES actually is presented so that Hermes can with SPARKS KINDLE LAMPS (STILBO) and thus, indeed, bring much rejoicing to people (TERPOO). (However, we shall remember that bringing burning lamp in a boat is enormous miracle. Life of sailors is fully on the condition of that boat, and any uncontrolled fire of course could quickly burn down the whole ship and cause havoc. Burning lamp on ship thus required numerous technological inventions- the appropriate fuel, such as some nafta or oil, and specially constructed glass lamp. But appropriately constructed and used, such were truly impressive and encouraging devices). In this important description are noticed Hermes, and Herald’s staff KERUKEION that Hermes figurine is holding, and placing such Hermes figurine in a wooden boat, and also noticed how this Hermes with his LAMPS brings rejoicing. These are apparently important descriptions of culture and practises of ambassadors and envoys. Importantly notable is also the “Hermes’ ring” in PGM 5.213-303 writing HERMOU DAKTULIOS KANTHAROU POIEESIS LABOON KANTHARON GEGLUMMENON; this “Hermes’ ring is ritual of KANTHAROS cup, taking a engraved cup; here the word POIEESISLABOON almost contains the STILBOON, so that this ritual of Hermes’ ring notices kindling a cup KANTHAROS. (We also learn that this KANTHAROS cup should be a piece of stone, engraved of a greenish stone GLUMMA KANTHAROU EIS LITHON SMARAGDON POLUTELEE GLUPSON KANTHARON in 5.240ff (regrettably, here translation by Morton Smith in Ed. Betz does not present this interesting statement in the beautiful clarity)). We now study prayers to Hermes in the PGM VII that somewhat resemble that prayer in PGM V studied above. the PGM VII.664-85 writes a spell for obtaining dream revelations, and here is said seven times to the lamp the spell that is prayer to Hermes Hermes, lord of the world who’re in the heart O circle of Selene, spherical And square, the founder of words of speech Pleader of Justice’s cause, garbed in a mantle, with golden sandals, turning airy course beneath earth’s depths, who hold the spirit’s reins the sun’s and who with lamps of gods immortal Give joy to those beneath earth’s depths, to mortals (Trl. E.N. O’Neil) This prayer to Hermes is much similar to the prayer in PGM V. This spell is, however, said to lamp in requesting oracle, although in PGM V is central the figurine of Hermes that apparently was installed in figurine of a boat. And in PGM VII.540-578 is recorded also a lamp divination where was recited spell to Hermes Trismegistos who is asked to appear. During the current study we have discussed already some notices of cult of Asclepios,

Verre et Bible 14 by Pasi K Pohjala Feb2013. Now we more emphasise to the Readers importance to remember the SAAB magnets and magnetic needles when considering the cult of SHABBATH, the SHABBATH snake staff. We remember that SHABBATH staff often also staff of envoys and official ambassadors, whose special activity of travelling could be and was importantly helped by navigating with magnetic needles. We thus notice many descriptions of JHWH ZBAWT in Old Testament. Isaiah 10:33 writes hinne HADWN JHWH ZBAWT MSYP PARH BMYRZH This is one statement where the epithet ZBAWT is more clarified, here in writing of MSYP; this word apparently notices also the JAM SUF whose seafaring traditions are so prominent. Thereafter Isaiah 11 notices the magnificent description of rituals of snake cult, already above noticed. In Biblical Hebrew indeed the ZPY in standard scholarly discussion IS comprehended as snake (see BDB 861 translating ZPY as “serpent” and the verb ZPY meaning “to hiss” as is usual sound of snakes and serpents). It is well thus worth noticing that ZPWN in Hebrew denotes “north” so that serpent ZPY could possess special wisdom concerning direction to the north, the ZPWN, the direction where magnetic needle directs; and noun ZPY is in Hebrew very similar to noun SAAB that notices magnets. It is important to remember that the Hebrew text was often recited to the public or to some audience, and then the precise pronouncing of different letters could be little confusing according to local dialect, even if the written text has been meticulously copied by generations of Scribes. NOTICE WELL THAT In discussing and studying Biblical descriptions of practises of navigating with help of magnets thus is important to notice similarity of words SBT SHABBATH snake staff, ZBAWT divine epithet (Lord of Hosts), SAAB designating magnets, ZPY noun for Serpents in Hebrew Bible, ad ZPWN designating direction “north”. Especially when recited to audience, these words can have sounded quite similar. In the famous passage of Isaiah 11:7-8 we find the notorious description WPRH WDB TRYJNH JHDW JRBZW JLDHN WARJH KBQR JAKL TBN WSYSY JWNQ YL HR PTN WYL MAWRT ZPYWNJ GMWL JDW HDH This Biblical text is famous to the Readers in beautiful translations, Tanakh translating “The wolf shall dwell with the lamb, the leopard lie down with the kid, the calf, the beast of prey, and the fatling together, with a little boy to herd them The cow and the bear shall graze their young shall lie down together and the lion, like the ox, shall eat straw A babe shall play Over a viper’s hole, and an infant pass his hand over an adder’s den in all of my sacred mount nothing evil or vile shall be done This describes interesting details of snake cult. The PTN may be comprehended as Cobra and the ZPY notices also generally Serpents (see BDB). Here is written of SYSY JWNQ, and in the Book of Isaiah this certainly refers to prophet Isaiah himself, as in Hebrew his name is written JSYJH, and his group. The GMWL notices one meanings of GM-EL, those who nourish. For reading the JWNQ we shall consider the quite usual QWN that notices lamenting, singing or playing hymns. Thus we comprehend Isaiah 11:8 “TBN; man of Isaiah-group shall play music over a cobra’s hole; and nourisher pass his hand over an serpent’s den” This describes clearly doings of SNAKE CULT, the introducing with TBN notices thus name of this Snake Deity- TB. The TBN word is usually comprehended to denote grass, thus in usual lexica of Hebrew; but e.g. the Arabic usual TUABAN word designating snakes and serpents is here especially noticing to Readers that in THIS context of Isaiah 11:8 writing thus clearly of snakes, Cobras, and vipers the TBN word certainly must be read following the usual Arabic TUABAN word that is word specially designating snakes and serpents. Thus we find this interesting description of snake cult in Sacred Mount, especially TBN snake noticed, and Cobra and Serpents. We emphasise that thus is referred to very important religious cult as there is noticed then the Sacred Mount “in all of my sacred mount nothing evil or vile shall be done” (in words of Tanakh). (see more for this discussion above in p.33). We thus notice that in this context Isaiah 10-11 is JHWH ZBAWT importantly connected with description of rituals of snake cult in Temple and also here is the SBT staff noticed. Important prophesy of Tyre in Isaiah 23 much discusses seafaring. Also here is JHWH ZBAWT noticed in statement that JHWH ZBAWT JYZH LHLL GAWN KL ZBJ LHQL KL NKBDJ ARZ In this statement apparently the ZBAWT is clarified with KL ZBJ. So we also find in 28:1 that ZJZ NBL ZBJ TPARTW ASR YL RAS GJA. And 28:4 notices WHJTH ZJZT NBL ZBJ TPARTW. We learn much of meaning of Shabbath also considering the Qabbalat Shabbath prayers said upon beginning of the Shabbath in the evening dusk of every Shabbath eve. Recitation of Psalm 92 and Psalm 93 in welcoming the Shabbath is historical and thus these Psalms tell important details concerning Shabbath. Importantly, Psalm 92 begins MZMWR SJR LJWM HSBT TWB LHDWT LJHWH In the current study is clearly shown that the TWB word in Old Testament surprisingly often designates TWB serpents, even if currently that word is rendered usually “good”. This statement thus notices “Shabbath Light” (jom hashabbat) and notices TWB serpent. We find here reference to Light of Shabbath; the snake TWB. The ritual of lighting the Shabbath light is ancient and important Shabbath ritual, well legislated also in Mishnah. This important ritual is clear manifestation of comprehension and implementation of technology of producing fire among members of this particular group; is recent centuries lighting the Shabbath light is ritual particularly by the wife. Shabbath snake staff of course can kindle a light e.g. including a flint or certain chemical mixture resembling matches. In this Psalm 92 are worthy of special notice mentions of RNN, because thus are noticed also the famous snake deity RENENUTET. Chapter Nine. KERUKEION staff of Messengers and KERUGMA proclaiming by Jesus and Apostles in NT The current study now discussed details of snake cult and rituals of snake religiosity as described in Bible, mainly in the Old Testament. Really many attestations are easily found so that Biblical religion is thus easily noticed having contained many elements of snake religiosity, such elements and details that currently are often silently bypassed- but the current Study aims now to remedy this situation to the great rejoicing of all Readers and for even much more furthering discussions of Bible and Biblical religiosity. We all can certainly advance somewhat in our knowledge of Bible and Biblical religion when reading this study, noticed our current knowledge of Biblical religiosity. One very important attestation of details of snake religiosity in Bible are mentions how Jesus and Apostles spread the Good News according to New Testament Gospels doing thus KEERUSSEIN and thus proclaiming KERUGMA. These words are in New Testament really usually in different Gospels usually written, so that these words KEERUSSEIN and KEERUGMA certainly are among those central key concepts of New Testament that are important part of the early Jesus movement and certainly describe early comprehensions of those events and activities (this is important to remember, because some words in New Testament occur apparently in specific vocabulary of one or two Gospels, or specific vocabulary of some Pauline letters. But KEERUSSEIN and KEERUGMA noticing the activity of Jesus of Nazareth and the Twelve are in New Testament so widely and coherently attested that these words certainly describe very early Christian descriptions of these activities and report early Greek translation of words of Jesus himself concerning KEERUGMA and KEERUSSEIN). This is now hugely important detail for considerations of New Testament, because the KEERUGMA and KEERUSSEIN in Greek (so also in Septuagint) are specific terms that designate official proclamations and making such official proclamations in public; and the KEERUKS Herald in ancient world carried special symbolic objects, importantly also carried the Staff of Herald KEERUKEION that usually is known as the Snake Staff (the caduceus). Currently are public announcements of course usually made via mass media, often in the Television, so that the symbols that distinguish official messenger in this role are expressed in the method of mass media (capacity to be quoted or individually appear in main News reports or in major talkshows of the Television and be named with special distinctive title and to appear in special symbolic venues, e.g. are currently very important modern institutional expressions of such symbols of official Heralds and are therefore much studied in sociology, politology and Media Studies and by numerous PR agencies and political spin doctors who wish to improve the image of certain politicians and increase positive reception for their sayings). But in ancient times, making official announcements was of course quite different institution, often such announcements made in religious venues and religious gatherings (and named, for example, as prophesies, and little boosted with some awe-inspiring visual appearance etc.); but often were important official announcements conveyed and announced by official Heralds, and the KERUKEION staff, the staff of Heralds, was important symbol of these Heralds (and thus also a kind of guarantee of the genuineness of the announcement really originating from officials). KERUKEION staff was very important symbol in the ancient world. And KERUKEION staff usually was snake staff. Also the Greek noun RABDOS in many statements designates Herald’s staff, although KERUKEION noun is more specific. This regarding, it is thus very notable that KEERUGMA and KEERUSSEIN are Greek words that certainly are widely used genuine designations or realities and practises among Jesus, Apostles and all first followers. Thus we read in the important description of Matthew 10 that TOUTOUS TOUS DOODEKA APESTEILEN O IEESOUS PARAGGEILAS AUTOIS LEGOON…POREUOMENOI DE KEERUSSETE LEGONTES OTI EGGIKEN HE BASILEIA TOON OURANOON…EIS EEN D’ AN POLIN E KOOMEEN EISELTHEETE…(Matthew 10:5, 7, 11a). This is apparent description of around travelling people who were conveying and proclaiming important message, the Gospel. Thus it is understandable that in vocabulary of those ancient times, the important KEERUSSEIN here describes their activity. Now we do not specifically more discuss the content and expressions of that proclamation they were to announce, but we here importantly notice that the Greek BASILEIA TOON OURANOON can well denote “realm of the TAIL OF THE NUN”- that is, the OURA noun usually designates tails of snakes and serpents, and the NUN was famous ancient Egyptian snake deity of primeval waters and high seas- and of course historically, Jesus – the Joshua who followed Moses- is in Bible well specified as Joshua BIN NUN. (Much worth remembering is the famous symbol of OUROBOROS). And this comprehension of OURA designating snake and serpent tail in Greek language is important and widespread and quite in accordance with the writing of KEERUSSEIN and KEERUGMA to designate words of first Apostles, and also thereafter and much in accordance with that usually Heralds then carried Herald’s staff. Matthew 3:2 describes that also of proclamation of John the Baptist that PARAGINETAI IOANNEES BAPTISTEES KEERUSSOON EN TEE EREEMOO TEES IOUDAIAS LEGOON METANOEITE EGGIKEN GAR HE BASILEIA TOON OURANOON Language of this statement in Matthew clearly describes activity typical of Herald, public proclaiming, so that Greek readers also here wonder if the EN TEE EREEMOO (dat, of EREEMOS) should rather refer to name Hermes, the name Hermes HERMES is very similar to EREEMOS or HEREEMOS; we remember that Christian Hermetism was one important type of early Christianity (rather, before Augustine, and more revived in Middle ages) and here activity of John the Baptist so clearly shows character of activity of Heralds. In this context also quotation of LXX of Isa 40:3 writes these words FOONEE BOONTOS EN TEE EREEMOO ETOIMASATE(dat). Recently I studied in my Commentary to Malachi that Jesus commented activity of John the Baptist quoting Malachi 3:1 and Exodus 23:30, thus told in Luke 7:27 and Matt 11:10, (IDOU EGO APOSTELLOO TON AGGELON MOU PRO PROSOOPOU SOU OS KATASKEUASEI TEN HODON SOU EMPROSTHEN SOU. The Mal 3:1 was especially noticed to resemble Mal 3:23 where is sending of Prophet Elijah noticed and told that he shall do SB, or SAAB- that is, Prophet Elijah shall find direction with help of SAAB magnets. (Pasi K. Pohjala Verre et Bible Twelve. Book of Malachi (December 2012), pp. 5-6). Understandably, clever use of magnets for finding direction was in ancient world very important special knowledge of envoys and ambassadors. Hermetism generally is discourse and speculation also of occult tradition and alchemy; and in Corpus Hermeticum magnet is bypassing also mentioned. (I have recently also commented the special clothes of John the Baptist, mentioned in Matt 3:4 TO ENDUMA AUTOU APO TRIKHOON KAMEELOU KAI ZOONEEN DERMATINEEN PERI TEEN OSFUN AUTOU this being interesting notice of the special diving and seafaring equipment of John the Baptist, commenting these Matthean words “thus is described that John Baptist-DIVER apparently wore an inflated bladder/skin (DERMATINE) around his waist” (Verre et Bible NINE Bible, Boats and Divers. Gaulos Ships GOLA Settlements; Reqem Nabatean Trade of Purple Argaman, Raising Dead by Resuscitation, Capernaum Seafaring (May 2011), p.18 (and more discussion of BAPTIZEIN immersing and plunging into sea pp.78ff.) Here are described people who practised seafaring and practised diving, and of special Heralds. Apparently good Heralds were properly equipped, also with floating aides such as inflated bladders; and they knew many secrets of orienteering, also with help of magnets. Once more it is important to remember that name Jesus refers in Old Testament to Joshua/Jesus Son of NUN, the NUN great Egyptian serpent of primeval waters.) Already we discussed traditions of Gospel of John Ch. 1 according to St. Cuthbert’s Gospel and it became apparent that this important old Manuscript now in the British Library, clearly perpetuates comprehension of Jesus being ANGUIS DIVINE SERPENT, thus noticed in John 1:34-37 and John 1:28-30. Interestingly, the St. Cuthbert’s Gospel f3verso and f4recto presents interestingly the connection of John the Baptist and waters. Namely, the f3verso writes SED UT MANIFESTARETUR IN ISRL PROPTER EA VENI EGO IN AQUA BAPTIZANS… What do we read here? These Latin words of course follow the Vulgate 1:30 BUT Readers are here apparently suggested to consider also the “propter ea veni ego in aqua” where the “in aqua” specifies notoriously the “veni ego” and thus HERE ST.CUTHBERT’S GOSPEL CLEARLY DESCRIBES THAT JOHN THE BAPTIST HAS TRAVELLED OVER WATERS IN STATING “VENI EGO IN AQUA” This reading is of course fully found in the Churchly approved Latin Vulgate, simply considering the semantics of this sentence little differently! And of course this St. Cuthbert’s Gospel follows the usual reading where “in aqua baptizans” is comprehended as semantic unit and thus found description how John “baptised with waters”; indeed, BOTH readings are in St. Cuthbert’s Gospel well supported. Of course, reading this episode in Gospel of John we notice the Latin description of Spirit IOHANNES DICENS QUIA VIDI SPM DESCENDENTEM QUASI KOLUMBAM DE CAELO ET MANSIT SUPER EUM- comparison with Greek is here especially apt because Greek KOLUMBETRA notices swimming pools, e.g. Josephus writes in Bellum 1:437 how Herod murdered Hashmonean high priest by drowning him into swimming pool BAPTIZOMENOS EN KOLUMBETHRA TELEUTA where this BAPTIZO indeed notices swimming and immersing, this emphasising character of John’s sea travelling (for more discussion see my recent Verre et Bible Nine (May 2011), p.78 and also episode noticed in Antiquitates 15:54, see p.87, this noticing attempts for resuscitating too. In this Verre et Bible Nine the Chapter Seventeen is “Ancient histories of Divers” where KOLUMBETAI and KUBISTERES divers are noticed, in traditions of Halieutica and traditions of Scyllis and Hydna and much more, also discussing how important for divers were methods of resuscitating.). We now continue discussion of Matthew 10. We notice that in early Gospel Manuscripts there has been interesting vacillation in this Matthew 10 concerning the equipment that these Heralds or Apostles were to take with them, the 10:9 notices ME KTESESETHE KHRUSON MEDE ARGURON MEDE KHALKON EIS TAS ZOONAS HUMOON…MEEDE RABDON where is noticed warning concerning taking with them a staff (rabdos)- but here it is notable that quite many ancient MSS here write they shouldn’t take many staffs with them (RABDOUS) and this detail certainly reflects then widespread knowledge that those doing announcing KEERUSSEIN, those KERUKS, usually carried the KERUKEION (or RABDOS) staff of Herald. Also writing this history of sending the first apostles, the versions in Synoptic Gospels do record different expressions and notice in their writings different details. The Staff is especially importantly noticed in the description of Gospel of Mark where 6:6-7 writes KAI PERIEEGEN TAS KOOMAS KUKLOO DIDASKOON. KAI PROSKALEITAI TOUS DOODEKA KAI EERKSATO AUTOUS APOSTELLEIN DUO DUO KAI EDIDOU AUTOIS EKSOUSIAN TOON PNEUMATOON TOON AKATHARTOON KAI PAREEGGEILEN AUTOIS INA MEEDEN AIROOSIN EIS ODON EI MEE RABDON MONON… In this description by Mark 6 is noticed that those sent would take with them ONLY one staff and this RABDOS here very probably designates some version of the staff of Herald, it is not merely some simple stick that travellers often carried; then notices here namely 6:12 KAI EKSELTHONTES EKEERUKSAN where their activity is with KEERUSSEIN described. Gospel of Luke 9:1-6 writes this episode with interesting details- APESTEILEN AUTOUS KEERUSSEIN TEEN BASILEIAN TOU THEOU KAI IASTHAI KAI EIPEN PROS AUTOUS MEEDEN AIRETE EIS TEEN ODON, MEETE RABDON MEETE PEERAN… Thus Luke describes how Jesus sent the Twelve to KEERUSSEIN but notices that they would not take even a RABDOS with them; and interestingly writes Luke describing their proclaiming activity as EUAGGELLIZOMENOI although Mark and Matthew write how they did KEERUSSEIN proclaiming. This important episode of the first sending of the Twelve thus is described in all three Synoptic Gospels but the writers have made slight modifications to their histories, and the notice of the RABDOS staff is one interesting mention where these Gospels write differently, Mark 6 actually emphasising that indeed they should take the staff RABDOS with them! Matthew 11:1 also writes concerning KEERUSSEIN activity of Jesus, here is noticed his going around and publicly proclaiming in their cities (EN TAIS POLESIN AUTOON), a situation typically comprehensible for activities of herald. However, the following statements 11:2ff clearly start in the discussion topic of describing situation of John the Baptist and his public activity, so that for comprehending 11:1 it is also important to read the preceding statements. The 10:42 precedes the text now noticed as 11:1- also here is the current division into verses somewhat misleading, and the whole context should better be wholly considered. This statement namely writes of cup POTEERION PSUKHROU. Only some apparent later clarifications here clarify POTEERION HUDATOS PSUKHROU where that cup is specified as cup of cool water; also here the POTIZEIN may notice giving drink (the version of Mark 9:41 is here far clearer writing that OS GAR AN POTISEE HUMAS POTEERION HUDATOS EN ONOMATI OTI KHRISTOU ESTE and is in Mss well attested and thus is apparent description of giving a cup of water to drink to the followers of Christ; thus Matthew in redaction makes this statement more intriguing). Therefore, here is worth remembering that PSUKHROS notably resembles SAHAR dawn, thus cup or bowl of lights; and Greek BOREAS that notices direction northwards and northern winds; thus is e.g. in book of Jesus Sirach 43:20 noticed PSUKHROS ANEMOS BOREES PNEUSEI KAI PAGESETAI KRUSTALLOS EF’ HUDATOS EPI PASAN SUNAGOOGEEN HUDATOS KATALUSEI KAI OOS THOORAKA ENDUSETAI TO HUDOR. (In NT the PSUKHROS is rare, only in Apocalypse 3:15-16 written). Matthew 11:1 thus notices how Jesus in his proclaiming activity went around in several towns, so that this discussion therefore much notices questions of travelling and methods of finding direction for route. Important help for those ancient travellers could be also that they were given bowl of water that they could use for compass bowl- we have seen that in those times ancient travellers in near East for much time already had been using compasses and magnets for finding direction. (Usually PSUKHROS is comprehended noticing cooling, like cooled by winds- but in Palestine some southern winds are rather warming and hot although northern wind usually is cooling, so noticed in Sirach 43:20). Importantly, Sirach 43:6 here notices how the moon follows its peculiar times and thus indicates times and seasons, and 43:23-26 describe how divine reasoning makes improved travelling to ships and heralds. The Septuagint translation also often notices the KEERUKS specifically in role of official announcer; one clear statement is in Gen 41:43 that notices how in front of the wagons of Joseph there was travelling the official KEERUKS announcer: KAI EKEERUKSEN EMPROSTHEN AUTOU KEERUKS. And in situation of making preparations for building the Tabernacle, Moses then made public announcement concerning contributions and works (KAI PROSETAKSEN MOUSES KAI EKEERUKSEN EN TEE PAREMBOLEE LEGOON…).

Pasi K Pohjala Verre et Bible 14 of Feb2013. Thus is notable that here is noticed LOGOI KERKOOPOON MALAKOI because Judges 15:4 noticed with KERKON PROS KERKON the snake staff that carried a burning lamp. The KERKOOPS may literally refer to Cercopes, or generally some mischievous fellows; but also KERKOUROS is important referring to boats, especially used by Cypriotes. The MALASSOO now importantly can refer to activity of making soft, even making metals soft wherefore some fire is necessary; MALAKOS generally refers to soft, tender, gentle but in the current discussion notable is especially here meaning that MALASSOO thus can refer to making soft, even making metals soft, this meaning here in LXX of Proverbs 26:20-22 importantly connects the arts or developed methods (LOGOI- this word has wide range of meanings) of KERKOOPS with burning fire, a fireplace burning full of coal or wooden logs and noticing how fire is strong abundant in place of much wood. Apparently this connecting of KERKOOPS with place of burning fire is really similar as in Judges 5 noticed SBT Shabbath snake staff where a burning lamp is attached. Here Septuagint renders with LOGOI KERKOOPOON that what Hebrew Bible writes with DBRJ NRGN (Nirgan) where Hebrew readers find NIR or “LAMP” and the nifal of RGN notices also crowd gathered together (see J for RGN) , also referring to Heralds (alas, word is in Old Testament rare); and thus is situation of Herald’s staff (the well known snake staff, or caduceus) noticed. Both texts Judges 15:4 and this Proverbs 26:20-22 thus importantly describe snake staffs that bears fire or that can kindle fire. Now is specially worth noticing that in Septuagint translation the KERKOS is the word that denotes the staff of Moses in Exodus 4:4 KAI EIPEN KURIOS PROS MOUSEEN EKTEINON TEEN KHEIRA KAI EPILABOU TEES KERKOU (Hebrew: BZNBW) EKTEINAS OUN TEEN KHEIRA EPELABETO TEES KERKOU KAI EGENETO RABDOS (Hebrew: WJHJ LMTH) EN TEE KHEIRI AUTOU At first, Moses describes that in his hand is the staff MTH (RABDOS). Then Moses cast that staff down on the ground, and it became a snake WJHJ LNHS (EGENETO OFIS). Then follows the episode described in 4:4 where Moses grabbed that ZNB. This description interestingly considers the staff MTH, in Greek noticed RABDOS, and notices the transformations. Importantly, in the Septuagint rare word KERKOS is also here written in designating this snake. This context is explicit specifically in context of Egyptian practises, so that we really should remember here the Egyptian SBT snake because here is told how Moses grabbed at that ZNB (snake). We also now should seriously continue questioning if this snake staff actually is here alluded to as apparition of God of Fathers, so clearly here is written then in Exodus 4:5 that “that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac and the God of Jacob, did appear to you (KJ NRAH ALJK JHWH)” (Tanakh) But this nifal of RAH here written with ALJK can also emphasise that the God of Fathers is also God of Moses, so that this statement also can be so understood that this remarkable snake staff actually was appearance of God of Fathers. (It is thus also quite worth to consider the ancient very popular depictions of ANGUIPEDE who is usually named IAO; Readers better themselves try to consider more of the details and the situation that Moses is here so clearly described as carrier of that snake staff). In Greek Bible we also notice the interesting saying of ETI APAKS, especially because this read backward exactly reveals KS-P-T, that is clear reference to SBT or SHABBATH. Septuagint translation of Haggaj writes ETI APAKS in 2:6 stating that ETI APAKS EGOO SEISOO TON OURANON KAI TEEN GEEN KAI TEEN THALASSAN KAI TEEN KSEERAN It is important to notice that this statement is of JHWH SABAOT so that finding SBT reference in this ETI APAKS in Greek translation is really appropriate. This translation of Haggaj 2:6 is in New Testament Letter to the Hebrews 12:26-28 quoted; and now I quote my recent comments to this in my recent Commentary to Haggaj “First we devote considerations to the interesting quoting of Haggai 2:6 and 2:21 in Hebrews 12:26. It is importantly also noticed that this statement is important in the Matthew Apocalypse. The Hebrews 12:26-28 writes that OU (gen) E fOONEE TEEN GEEN ESALEUSEN TOTE NUN DE EPEEGGELTAI LEGOON ETI APAKS EGOO SEISOO OU MONON TEEN GEEN ALLA KAI TON OURANON TO DE ETI APAKS DEELOI TOON SALEUOMENOON METATHESIN OOS PEPOIEEMENOON INA MEINEE TA MEE SALEUOMENA DIO BASILEIAN ASALEUTON PARALAMBANONTES EKHOOMEN KHARIN We notice that the Greek translation of Haggai 2:21 writes that EGOO SEIOO TON OURANON KAI TEEN GEEN KAI TEEN THALASSAN KAI TEEN KSEERAN and almost similarly writes the translation of Haggai 2:6 that ETI APAKS EGOO SEISOO TON OURANON KAI TEEN GEN KAI TEEN THALASSAN KAI TEEN KSEERAN The reading in these New Testament Mss of the Letter to the Hebrews is well supported, although also is well supported reading SEIOO; also Mss of Greek Septuagint translations available in different places can have motivated such slight difference writing present or future of SEIOO verb. Mostly Letter to the Hebrews here notices Haggai 2:6 because there the ETI APAKS is written. But this ETI APAKS is quite interestingly interpreted in the Hebr, noticing ETI APAKS DEELOI, specifically METATHESIN. Thus is such METATHESIS (of META-TITHEMI) important and recalls in the Hebr generally important notices of the META-TITHEMI. This emphasises in Letter to the Hebrews process of change; the 7:12 notices with META-TITHEMI that METATITHEMENES GAR HIEROSUNES EKS ANAGKES KAI NOMOU METATHESIS GINETAI and the proceeding 6:17-18 otherwise emphasises EPIDEIKSAI…TES EPAGGELIAS TO AMETATHETON this emphasising the unchangeable character. Thus it is notoriously interesting to find that this META-TITHEMI is in the interpreting of Letter to the Hebrews so clearly applied to the words ETI APAKS of Haggai 2:6. According to interpretation of Letter to the Hebrews, this ETI APAKS, written by Greek translation of Haggai, DEELOI METATHESIN OOS PEPOIEEMENOON. This ETI APAKS thus shows (DEELO-OO) the alteration that has been accomplished. Literally, the ETI APAKS notices “once more” and the emphasising by Letter to the Hebrews of the character of these words to specifically describe an ALTERATION is important- especially because DEELO-OO often quite vividly describes visual describing and depicting, not only indicating or suggesting in words. Interestingly, thus the interpretation in New Testament Letter to the Hebrews clearly quotes words of Greek Haggai in statement that describes vividly and concretely visually observable alteration: we thus recognise that visual magnification is now important. Indeed, META-TITHEMI is in preceding Hebr 6:17 so connected with TWO, writing INA DIA DUO PRAGMATOON AMETATHEETOON EN OIS ADUNATON PSEUSASTHAI THEON ISKHURAN PARAKLESIN EKHOOMEN. Writer of Letter to the Hebrews thus shows in his ideology interestingly clear connection of META-TITHEMI and TWO or DOUBLE, emphasising visual observations. Clearly we thus notice that magnification, alteration of producing doubled (or even more magnified) visions thus is importantly by the writer of Letter to the Hebrews especially ASSOCIATED WITH DISCUSSIONS OF GREEK HAGGAI. The quotations of Greek Haggai being in New Testament very few, this statement thus carries quite special importance…We emphasise that Letter to the Hebrews writes in much detail of Temple, Temple religiosity and rituals and practises of High Priest Jesus and thus attests astonishingly very similar setting with the Book of Haggai. We also notice that the APAKS word and EFAPAKS word indeed often are so written in Letter to the Hebrews. The 6:4 notices APAKS and becoming enlightened writing TOUS APAKS FOOTISTHENTAS…Also Hebr 9:26 compares NUNI DE APAKS with POLLAKIS. Letter to the Hebrews is notorious document of Greek speaking Judaism, the detailed and apparently well informed descriptions of Temple and Temple rituals emphasising that the writers and probably also most of the Jewish audience were surprisingly fluent in Greek language.” (Pasi K. Pohjala: Haggai. Paradise- Encountering the Divine Wise and Friendly Dragon In Cinema Style Visual Shows in Temple of Jerusalem (Verre et Bible Eleven. March 2012), p.21-22). Notices of SBT staff are also in Psalm 125 heard. Importantly, the 125:3 writes that KJ LA JNH SBT HRSY YL GWRL This statement notices the SBT staff and writes of NWH. Indeed, many details in this Psalm 125 emphasise culture of seafaring, and in this statement we notice that NWH apparently refers also to activities comparable to doings of Noah, important ancient Biblical seafarer. The GWRL notices destiny and fate, and in parlance of travelling also more concretely travel destination. We thus importantly find here uttered that certainly the SHABBATH staff used in navigating (RSY) brings to rest, to the right destination. Also here 125:4 notices HJTJBH JHWH LTWBJM WLJSRJM BLBWTM Here is notably the TWB word describing JHWH himself, this emphasising here descriptions of snake deity because in Bible the TWB words are found often to denote snakes and dragons. Thus we notably in this Psalm also find written the SBJB describing JHWH, that WJHWH SBJB LYMW MYTH WYD YWLM Considering the context of these words, especially that SBT SHABBATH staff here is described and JHWH is compared with TWB snake, this statement is truly interesting. Such SBJB describing “being around” can well describe divine snake staff. This Psalm 125 also writes in OT only seldom written word WHMTJM YQLQLWTM JWLJKM JHWH AT PYLJ HAWN SLWM. The YQLQL is only seldom written, and this rare word also notices ballast of ship, esp. mass of iron as ballast of ship (J 1106) that of course makes sailing ship much steadier and thus is noticed how JHWH leads forward (hifil of HLK) such ships, even if these ships are some tossing (MTJM). This steadiness is already in beginning of this Psalm 125 noticed because Mount Sion is not tossing (LA JMWT). Especially is Jerusalem characterised with special stability LYWLM JSB JRWSLM (Jerusalem) HRJM SBJB LH Ship tossing amidst high seas is apparently compared with stability of harbour “Jerusalem” that is surrounded by piers and thus protected from high seas (notice well that noun HR designates mountains and also mounds, thus man-made higher structures, see J 365, so that even piers can thus be intended and apparently piers are structures surrounding harbours and making that stable from the roaring storms of high seas, and well notable in Greek translation HERE is writing IEROUSALEM OREE KUKLOO AUTEES where backward read is found EROM or ERMA, Greek noun for mounds and reefs, so that attentive Greek readers here heard that reefs ERMA are around “Jerusalem”, also this specifying “Jerusalem” as old noun for harbours; when natural reefs surround a bay there is obviously good natural harbour; man-made wharfs and piers of sufficient magnitude are later achievements). In this Psalm 125 we importantly notice that JHWH SBJB “is around” and HJTJBH JHWH LTWBJM where JHWH is compared with TB serpent; these descriptions considered together, we can consider a snake winding around- and indeed, here is the SABBATH SBT staff noticed. (Readers may also remember that in Greek mythology the Sea-God Poseidon is usually noticed with his “trident staff”, so that such discussion of SHABBATH staff in description of seafaring has important comparisons. Attentive Readers here also find that Septuagint translation renders also here with phrase APO TOU NUN KAI EOOS TOU AIOONOS where Greek readers almost hear echo of this name POSEIDON in letters PO-TOUN, in minuscules difference of Greek O and S letters is only a slight stroke so that in many Mss a letter quite similar to Greek S can have appeared so that Readers pondered APO TOU NUN and APS TOU NUN where letters PSTOUN thus almost name Poseidon is heard; and Readers in Hellenistic Egypt certainly worshipped or revered the ancient Egyptian NUN snake god, god of primeval waters and seas, this well continuing into Christianity where Jesus is central- and the Old Testament Joshua/Jesus is specifically Jesus BIN NUN. It is worth to well remember the Old Testament episode of travelling across Sea of Suf, where Staff of Moses is depicted with miraculous powers over sea and thus leading the people in that journey safely over waters. It is worth noticing that also Psalm 124 here writes many descriptions of seafaring and voyages over waters, this here emphasising parlance of seafaring and maritime life in now discussed Psalm 125.) Readers should notice well that the APO TOU NUN concludes the LXX Ps 113 (composition of translations of Psalms 114 and 115) and thus makes allusion to POTOUN or the important POSEIDON; this is in this Psalm very appropriate because the beginning in detail describes seas and waters E THALASSA EIDEN KAI EFUGEN, O IORDANEES ESTRAFEE EIS TA OPISOO…TI SOI ESTIN, THALASSA, OTI EFUGES, KAI SOI IORDANEE OTI ANEKHORESAS EIS TA OPISOO…TOU STREPSANTOS TEEN PETRAN EIS LIMNAS HUDATOON KAI TEEN AKROTOMON EIS PEEGAS HUDATOON. In this Psalm 113 understandably the Greek translators wished to make interesting allusion to the famous sea god POSEIDON in rendering here the conclusion EULOGESOMEN TON KURION APO TOU NUN KAI EOOS TOU AIOONOS. Also Psalm 122 writes descriptions that are for current discussion interesting. JRWSLM JRWSLM (Jerusalem) HBNWJH KYRJ SHBRH LH JHDW SSM YLW SBTJM SBTJ JH. Here are noticed SBT that usually is rendered with “tribe”, “tribes of Israel”; but important is here to notice also SHABBAt snake staffs especially because HBR is here written. Of course, tribe is group of people who come together (HBR), but regarding to snake staffs SHABBAT it is worth remembering that HBR also notices doing snake charming. Certainly practises of snake charming and cult of snake staff SHABBAT importantly were together. The words KYR and KYS are interestingly related, and the KYS notably in Hebrew also notices excited serpents (see J 656), so that discussion of snake charming and SHABBATH snake staff here is actually quite apparent. Noticing Hebrew words that KYS notices excited serpent and KWS notices bowls and cups is one attestation in Hebrew language for the close connection of serpents and bowls- often serpents were guardians of bowls and symbolised powers of waters. This Psalm 122 concludes LMYN BJT JHWH ALHJNW ABQSH TWB LK where reference to TWB snake is seen; and interestingly AB-QSH in THIS context notices also AB and refers to KYS serpent. Concerning Jerusalem here is clearly emphasised the Shalom calm, writing LBJT DWD SALW SLWM JRWSLM JSLJW AHBJK JHJ SLWM BHJLK where Shalom is emphasised in SALW SLWM and JHJ SLWM. Notably is then BHJLK written that notices agitation and tempestuous situation- somewhat like agitation of BAHAR sea; also this description specifies Jerusalem being calm and peaceful safe haven, of Shalom, from the agitation and tempest of roaring seas. This Psalm 122 is clearly important writing concerning “Jerusalem” because here is written of “Jerusalem, Jerusalem” and the following statement is one apparent and actually detailed poetic etymological clarification of “Jerusalem”, much writing of SHALOM peace and calm. But this we notice in this apparently important statement more information concerning this “Jerusalem”, because here is written LBJT DWD SALW SLWM that ancient Readers certainly recognised as even more describing meaning of “Jerusalem” because David is in Old Testament so centrally connected with “Jerusalem”; but here we read actually reference to ASHDOD in this statement of 122:6 concerning “Jerusalem”, thus when reading LBJT DWD SALW words backwards. In these regions Ashdod of course is ancient city near to the Mediterranean coast south of Joppa, so that this city ASHDOD well can be designated as safe haven for ancient seafarers, and thus we in this Psalm 122 hear that the geographical place ASHDOD, an ancient well known city and safe haven for travellers and seafarers near to the Mediterranean, is being described with TITLE “Jerusalem” “a safe haven and safe harbour”. So we also hear the beginning of this Psalm 122 writing that LDWD SMHTJ where vocalisation of Hebrew also here notices ASHDOD (this detail is not so often written in beginning of Psalms that usually do begin with the LDWD). Apparently in this Psalm 122 we thus recognise important statement where “Jerusalem” is a title for safe harbour and safe haven, not a noun of a special geographical place- and here this title “Jerusalem” designates the old Mediterranean city ASHDOD. This city being old and quite famous near to Mediterranean coast, Biblical scholars have written numerous studies also concerning this ancient city. It is also here worth noticing that often is in historiography wondered where we may find more histories of ancient Phoenicians, Philisteans, who were famous seafarers and lived in the very productive Mediterranean coastal plains; even more because so well to us are known histories of Judah and Israel in Old Testament- of tribe that is supposed to have migrated to Palestine. But more considerations of this question is very important subject in ancient historiography- and thus we stop here more ponderings, merely noticing that here Psalm 122 apparently designates ancient Philistean city ASHDOD with the title “Jerusalem”, so that thus is this coastal city important “safe haven, safe harbour”. In the current study of SHABBATH staff we now consider more that Old Testament quite often writes of God SEBAOT, indeed, often is written Tetragrammaton with SEBAOT writing JHWH SEBAOT. In Hebrew and Aramaic writ the letters do notice distinction, writing SHABBATH and ZEBAOT; but Greek translations show that less distinction was made, e.g. translating ZBBH name into Greek with SABATHA that is quite similar to “shabbath” in Greek. The detail that JHWH ZEBAOT is in Old Testament quite usually written shows clearly their important connection and thus emphasises to Readers to consider also the ZEBAOT as divine epithet, even if ZEBAOT currently is more often considered more description of God’s powerful and war-like character, and thus currently often rendered “God of the hosts” referring thus to the large powers and troops. But actually very often in Bible written JHWH ZEBAOT rather may include the ZEBAOT word stating a divine epithet. But this is apparently very near to considerations of divine character of the SHABBATH staff. In this study of SHABBATH staff we now consider many OT statements concerning JHWH ZEBAOT noticing remarkable connection to descriptions of staffs and rods, and snakes, this emphasising connection of the quite usual ZEBAOT with the Shabbath snake staffs. Important is to notice in the Song of the Sea (Exodus 15) words JMJNK JHWH NADRJ BKH JMJNK JHWH TRYZ AJWB Here is written of right hand of JHWH and we importantly read description ZAJWB that is in this poetry very near to ZEBA or ZEBAOT. Here is described God’s powerful right hand and noticed powerful acts, understandably thus also epithet ZAJB or ZEBAOT is here referred to. The Right Hand of God is also here in 15:13 described NTJT JMJNK TBLYMW ARZ. For an appropriate study of SHABBATH snake staffs and SHABBATH light and divine epithet ZEBAOT it is also important to notice that noun SAAB in Hebrew Bible and thereafter denotes MAGNETS and thus technology of compass. Even if all Readers currently are certainly well aware of methods of navigating with help of compass and the magnetism, for ancient people these were more secretive and mysterious knowledges, also subject of alchemy and associated mystical traditions. More well known official historiography finds namely first attestations of use of magnetic needles and compasses in Mediterranean seafaring first in times of Crusades; but attentive Bible readers have been well aware of much more ancient use of magnets in ancient Near East. Recently I discussed namely many Biblical attestations of use of magnetic needle in navigating in my recently published study Pasi K Pohjala: Book of Malachi. A Study of Biblical Navigation in Seafaring and Land Travels: Their use of Compass and Magnet SAAB and Seeing Lighthouses MENORA, MINARET (Verre et Bible Twelve, December 18. 2012). Now we more emphasise to the Readers importance to remember the SAAB magnets and magnetic needles when considering the cult of SHABBATH, the SHABBATH snake staff. We remember that SHABBATH staff often also staff of envoys and official ambassadors, whose special activity of travelling could be and was importantly helped by navigating with magnetic needles. We thus notice many descriptions of JHWH ZBAWT in Old Testament. Isaiah 10:33 writes hinne HADWN JHWH ZBAWT MSYP PARH BMYRZH

Pasi K Pohjala Verre et Bible 14 of Feb2013. Chapter Eight. RELIGIOUS CULT OF DIVINE SBT SABBAT SNAKE STAFF AND KINDLING SHABBATH LAMPS For current Rabbinical Judaism the weekly celebration of Shabbath is one of central religious tenets, and historically celebration of Shabbath has also been central. Currently one important tenet in comprehension of Shabbath celebration is that the Shabbath is time of rest, and cessation of work, and especial opportunity for devote time for study of the Torah. In many current Rabbinical comprehensions of Shabbath the cessation from work and scrupulous definitions what is considered as work are important discussions and topic of lengthy scholarly discussions and rulings. And numerous are currently in many Jewish households even such modern devices that radically help to fulfil that important Mizwa, such as switches for lights, switches for lifts and many other electrical proceedings. And somewhat comparably, important detail in celebration of Christian Sunday is cessation from work and toil. Indeed, for Jewish religiosity celebration of Shabbath is really central tenet. This usual understanding then is often importantly specifying reading and comprehension of old texts, also Biblical texts, concerning meaning of Shabbath celebration. Thus Readers may at first be astonished recognising that in Bible usual meaning of SBT word indeed is “staff, rod” (with Teth written) and that one Egyptian designation of snake, serpent is SBT. This connection of “snake” and “staff, rod” is in Biblical histories from Egypt especially clearly important remembering the episode before the Exodus when staff of Aaron changed into a snake (Exodus 7): here is indeed described Aaron’s staff and compared that staff with snake. We shall now study the interesting comprehension that in Old Testament quite often are described rituals and cult of divine SBT snake staff; we thus shall see that ancient celebration of SHABBATH in Old Testament also included celebration of SBT snake staff (or caduceus). We begin noticing in Blessing of Jacob Genesis 49 statement concerning DAN, in Gen 49:16 that DN JDJN YMW KAHD SBTJ JSRAL JHJ DN NHS YL DRK SPJPN YL ARH “Dan shall govern his people, as one of the tribes of Israel Dan shall be a serpent by the road A viper by the path” (Tanakh) Here are noticed NHS serpent and SPJPN viper, two kinds of snakes (or SPJPN may denote “horned snake”, although is found only in this statement in the whole Old Testament- see BDB). Even in the modern translation Readers may with attentive reading notice that in some meaning this “Dan” consists of two snakes, NHS and SPJPN, or rather the SBT (“staff, rod”) thus consists of two snakes NHS and SPJPN. Here we apparently are reading surprisingly clear description of SBT rod that is compound of NHS serpent and SPJPN viper. We here are reading apparent description of snake staff SBT, here noticed the staff of tribe of Dan. Now it is especially important for comprehending SPJPWN snake to remember well that in Hebrew Bible SPJNH is a noun for ship, thus in Jonah 1:5 and that the SP noun in Hebrew Bible notices basins and bowls (see BDB 706). This ancient saying of Dan thus is actually important reference in Hebrew Bible to rituals of BOWLS AND SNAKES. What might, then, more specify such SPJPN viper, or the “horned snake”, in Old Testament? We notice short episode in 2 Samuel 17:27ff whose language is notoriously much resembling language of this Blessing of Dan in Gen 49. Thus we notice the episode of 2 Sam 17:27ff describing campaign of David and his arrival at Mahanaim When David reached Mahanaim, Shobi son of Nahash from Rabbath-Ammon, Machir son of Ammiel from Lo-Debar, and Barzillai the Gileadite from Rogelim presented couches, basins (SPWT) and earthenware (Tanakh translation) Details here deserve much consideration- here is told of arrival of David, whose name quite resembles the name Dan especially in Hebrew Bible (the Nun and Waw are quite similar indeed), and here is told of SB BN NHS MRBT BNJ YMWN that “Shobi son of NAHASH”. The MRBT may here notice his special profession to RB guide travellers for power of AMON, and the SB also referring to SAAB magnets and seeing SB reflected visions in bowls- such as magnetic needle there turning and pointing towards north; and the name Shobi echoes name SHABBATH too. Here is also Barzillai a Gileadite noticed, and his name is important in discussions of Jordan river ferrymen (see Commentary Nahum); and name refers to iron Barzel – in this context this detail of SAAB and BARZEL indicates traditions of magnetising pieces of iron so that they were compass needles. And here is the BOWL noticed with Hebrew SP word; in this text apparent reference is to Genesis 49 where is SPJPN viper noticed writing that JHJ DN NHS YL DRK SPJPN YL ARH and thus is stated how NHS is on road and SPJPN on paths, or that NHS snake and SPJPN viper are YL DRK and YL ARH in such sense that they direct travellers, by telling in compass direction to destinations. The SP bowl and SPJPN viper are similar, also in this tradition connecting bowl and snake (that is actually quite usual in religious rituals), and connection to SB here emphasises more precisely that such magnified bowl visions were for directing travellers; bowl acted as compass. The prophesy of Isaiah includes also notorious details of snake staffs. We find in Isa 14:7 that NHH SQTH KL HARZ PZHW RNH “all the earth is calm, untroubled; loudly it cheers” (Tanakh) But slightly changing reading, with dividing consonants differently into words we find NHHS QTH KL HARZ PZHW RNH The NQT means to hold in hand, to carry, so that THIS reading, fully respecting the text of Hebrew Bible, notices NHS serpent that is held in hand, or carried in hand. This is unmistakable reference to SNAKE STAFF because here Isa 14:5 notices “The Lord has broken the staff of the wicked, the rod of tyrants” (Tanakh) where SBT MSLJM is noticed, and MTH RSYJM (“staff”). Notice well that word PZ in Hebrew Bible apparently here in well informed Book of Isaiah denotes PZ Egyptian Crystal Bowls (I studied this word PZ especially in translation of Chapters of Job in Verre et Bible 2 (2008), where many speeches of ELIPAZ are noticed). Here are apparently noticed hand held snake staff and vessels of lights, Egyptian Crystal Bowls; and many Egyptian bowls specifically are Cobra bowls. In many ancient depictions the snake staff is depicted with bowl. Indeed, so is written here Isa 14:4 AJK SBT NGS SBTH MDHBH Specially worth noticing is that GWS describes to stir a bowl, so that here we find notice how bowl was stirred with rod-operating (SBT as verb), with a golden SBT rod (SBTH MDHBH). Already in the beginning of current Book I noticed in this Chapter of Isaiah 14 the Hebrew statement that in Isaiah 14:29 writes HJH HMSA HZH AL TSMHJ PLST KLK KJ NSBR SBT MKK KJ MSRS NHS JZA ZPY WPRJW SRP MYWPP This statement of Hebrew Bible importantly notices thus types NHS and ZPY and SRP MYWPP. The NHS is the usual NAHAS word of Hebrew Bible that usually there designates snakes; and the ZPY is another type of snakes. (This type of snakes is more discussed in studying TWB snakes and TWP floating). Now the SRP MYWPP here notices the SERAPH and importantly specifies that this SERAPH is winged by stating the MYWPP. Appropriately thus this is rendered into English with word DRAGON. (Greek Bible here writes of OFIS, EKGONA ASPIDOON and OFEIS PETOMENOI). Importantly we notice here then written references to KR and DL that also designate water containers and water buckets- indeed often are DRAGONS noticed as guardians of wells and springs. We notice that Greek Septuagint translation in this context writes notoriously EK GAR SPERMATOS OFEOON EKSELEUSETAI EKGONA ASPIDOON KAI TA EKGONA AUTOON EKSELEUSONTAI OFEIS PETOMENOI KAI BOSKETHESONTAI Here Septuagint traditions writes KAI BOSKETHESONTAI where we interestingly hear reference to KEETOS and AIBUS or ABUSSOS deep waters, quite relevantly considering KEETOS in Book of Jonah. Greek translation thus reminds Readers that often such snakes were DRAGONS OF DEEP WATERS. Notable is that the Hebrew MSRS can allude to pans and such containers, the MSRT occurring in that meaning some times (J 816), even if current reading is of MN-SRS. (The BOSKOO of course notices grazing cattle and thus is some times in Septuagint written- but in the current study is notable that also in important Isa 11:6-7 this word is written where details of snake cult are interestingly described.). In this description of NHS, ZPY and SRP snakes and dragons, we now importantly notice mention of the SBT that is the SBT staff or rod; language of this statement in Hebrew Bible thus specially notices SNAKE STAFFS. Thus Isaiah 14 is one important Old Testament chapter where snake staffs SBT are in detail noticed and their cult described, including some rituals of bowl divination. In the Isaiah 30 we read also important descriptions. There is written of God’s SBT staff and “each time the appointed staff passes by, the Lord will bring down upon him and will do battle as he waves it… and with the breath of the Lord burning in it like a stream of sulphur (NSMT JHWH KNHL GPRJT)” (Tanakh of Isa 30:32, 33) Here is importantly described divine SBT staff and production of fire; breath of Lord brings burning like sulphur. This is important description how divine SBT staff is being operated, so that God brings burning stream. The GPRJT notices brimstone and sulphur- and in Aramaic and Syriac form KBRJTA is more usual (BDB 172), interesting mention of these combustibles in this discussion of making fire. This is here even in more detail described, noticing Isa 30:27 that Behold the Lord himself comes from afar in blazing wrath with a heavy burden his lips full of fury, his tongue like devouring fire (SPTJW MLAW ZYM WLSWNW KAS AKLT) Also comparison of SPT and SBT staff here emphasises fire producing staff. Similar meaning we find also in Ezekiel 21: 18 writing KJ BHN WMH AM GM SBT MAST LA JHJH neum ADNJ JHWH We read here of SBT MAST that we comprehend designating fire-making staff SBT, the AS being usual noun for fire. Similarly here is also noticed in Ezekiel 21:15 that LMYN TBH TBH HWHDH LMYN HJH LH BRQ MRTH AW NSJS SBT BNJ MAST KL YZ. This statement in Ezekiel 21:15 notices SBT MAST, a fire producing SBT staff; and very importantly is noticed TBH TBH HWHDH (hufal form) and thus twice noticed living TB snake writing TB-H TB-H HWHDH that describes how two living TB serpents are composed together in a staff (HWHDH) and this is SBT Shabbath staff that produces fire (MAST). In the ancient poetry of Judges 5:19 we read of SBT SPRJM. This is often rendered as “marshal’s staff” that is, of course, notorious rendering of SPRJM word, even in written in this ancient poem where vocabulary thus has special nuances and can be more archaic. However, here we should remember the usual Arabic SAFAR verb and nouns that notices travelling and travellers, even envoys and in very official role travelling ambassadors. Thus we may here read of the SBT staff of Envoys and heralds; and in ancient world this staff is often specifically the Snake staff (or caduceus). This notice is very concise writing WMZBWLN MSKJM BSBT SPRJM. Tribe Zebulun is specially connected with seas and seafaring, so that sending envoys travelling some distances there certainly was important societal institution. And the MSKJM notices meanings SKK to sink, sink into that is appropriate as staffs and rods often were operated in stirring bowls (and one may remember that the Succa is considered a quite mystical dwelling). This poem notices actually quite many descriptions of seafaring and ships. And in this poetry we more specifically hear LMH JSBTH BJN HMSPTJM LSMY SRQWT YDRJM in 5:16. Here is written of SBT and SPT, in this poetry this emphasising considerations of SBT staff (even if forms of JSB and MSPT), and then is noticed hearing SRQ hissing, typically the voice of serpents and snakes- interestingly the Vaticanus here translates TOU AKOUSAI SYRISMOU AGGELOON (although Alexandrinus here writes SURISMOUS EKSEGEIRONTOON); this is in Greek translation tradition notable reminding that some times sound of Angels was like HISSING, understandable because envoys often carried the Herald’s snake staff. Apparently this poem of Judges 5 thus notices how those from tribe Zebulun often handle Herald’s SBT Staff and specify that from this SBT staff certain hissing is heard (like from snakes), so that apparently this poem writes of Herald’s Staff called SABAT and specify that as SNAKE staff; in many ancient cultures of course were known Herald’s snake staff. We consider also the interesting description in Exodus 30:7-8 concerning ritual of Lamps; this description has already been noticed in my recent Commentary Haggaj (Verre et Bible Eleven of March 2012), and now we consider important details concerning SBT staffs, Greek Bible writes TO PROOI PROOI OTAN EPISKEUAZE TOUS LUKHNOUS THUMIASEI EP’ AUTOU KAI OTAN EKSAPTEE AARON TOUS LUKHNOUS OPSE THUMIASEI EP’ AUTOU Often is the APTOMAI in Greek Bible presented denoting ”kindling”, whereas such EKSAPTOMAI is in Septuagint translation rare to notice “kindling lamps”. In the important Septuagint MSS this form EKSAPTEE is, notoriously, here well supported and therefore calls for attentive consideration (WBHYLT AHRN AT HNRWT BJN HYRBJM is written in Hebrew Bible). Indeed, we find in this Greek word KS, P and T that importantly much refer to mention of SBT. This specific detail apparently suggests that Aaron used SBT staff, snake staff, for kindling those lamps. The SBT detail is emphasised here with Exodus 30:1 and 30: 5 noticing EK KSULOON ASEEPTOON where also letters SPT are found and emphasise here KS-P-T in the EKSAPTEE word (Hebrew Bible writes of YZJ STJM in these statements). This is well in accordance with here discussed those other evidence of such ritual operating of that SBT staff for kindling lights. The SBT staffs may have included arrangement of flints that gave sparks, or some chemical appropriate for kindling, such as sulphur; and the technology of kindling SBT snake staff obviously much reflected technological advancements of societies and was during times developed. Statement of Hebrew Bible that YZJ STJM should be implemented especially notices oars or wood appropriate for oars (see BDB 1002), that is, the wooden material should be apparently of solid and quite hard wood that could be applied even for oars; often is modern rendered “acacia wood”. We can hear in this Hebrew statement of YZJ STJM at least so much reference to seafaring that hearers knew something of actions of “rowing” (notice well that completely nomadic folk could only have imagined meaning of action of “rowing”) and thus could comprehend what kind of wood could be used for oars, some harder and solid wood. Remember well here also kindling of Shabbath lights. I studied in my recently published Commentary on Book of Haggaj (March 2012) also some texts describing snake cult in Septuagint translation. One very clear attestation of making a snake staff is found in the Judges 15:4 that describes Samson, thus TRANSLATION “Samson took lamps (LAMPADAS) and winded two snakes together (EPESTREPSEN KERKON PROS KERKON, so Cod Vaticanus; and here the Cod Alexandrinus writes of SUNEDEESEN KERKON PROS KERKON ) and attached a lamp in midst of those two snakes, and he kindled those lamps and projected those dream visions (EKSAPESTEILEN EIS TA DRAGMATA)” (Translation by Pasi K Pohjala in Verre et Bible Eleven, March 2012, p.15). This is superbly clear and in detail very descriptive statement how Samson produced snake staff that actually also was a staff where lamp was attached. (It is now also worth mentioning that some modern researchers maintain that Samson is important representant of Biblical sun religion). Hebrew Bible here writes of ZNB AL ZNB where we hear in this old statement allusion to TWB, that is, allusion to TWB serpents, so that also Hebrew text here describes how he winded two snakes together and thus made snake staff. We are here discussing Old Testament mentions of the SBT snake staff, and indeed here we find interestingly here in Hebrew Bible word ZNBWT referring to this construction where also was the lamp, in statement of Judg 15:4 that WJPN ZNB AL ZNB WJSM LPJD AHD BJN SNJ HZNBWT BTWK “and winded two snakes together and attached a lamp in midst of those two snakes” (the Translation by Pasi K Pohjala in Verre et Bible Eleven, March 2012). Samson constructed this system ZNB ZL ZNB, winding two snakes together, and in midst of those two snakes he attached a lamp- thus is this compounded system here called also ZNBWT that is clearly older fashioned form of SBT; and this is thus older description of SHABBATH LAMP. The Commentary in Verre et Bible Eleven more considered details of Greek text- but now the current study being discussing SHABBATH and SHABBATH LAMPS to more detail, we now HERE can clearly state that indeed, here is described how Samson made a SHABBATH LAMP, a snake staff ZNBWT where was a burning lamp attached. This ZNBWT compound consisted of two snakes winding together and attached together, a SBT staff- a Shabbath staff, and in that staff a burning lamp was attached. Reading more Septuagint translation, we notice interesting description in Proverbs 26 more noticing the KERKON PROS KERKON in Judges 15:4 where is described that Samson compounded the ZNBWT or SBT Shabbat snake staff. We read in LXX of Proverbs 26:20-22 EN POLLOIS KSULOIS THALLEI PUR OPOU DE OUK ESTIN DITHUMOS ESUKHAZEI MAKHE (Hebr. BAPS YZJM TKBH AS WBAJN Nirgan JSTQ MDWN) ESKHARA ANTHRAKSIN KAI KSULA PURI ANEER DE LOIDOROS EIS TARAKHEEN MAKHEES (Hebr. PHD LGHLJM WYZJM LAS WAJS MDWNJM LHRHR RJB) LOGOI KERKOOPOON MALAKOI OUTOI DE TUPTOUSIN EIS TAMIEIA SPLAGKHNOON (Hebr DBRJ Nirgan KMTLHMJM WHM JRDW HRDJ BTN) This describes how fire is active and abundant where is much wood (THALLOO), and notices burning fire place where are coal and wood logs. Thus is notable that here is noticed LOGOI KERKOOPOON MALAKOI because Judges 15:4 noticed with KERKON PROS KERKON the snake staff that carried a burning lamp. The KERKOOPS may literally refer to Cercopes, or generally some mischievous fellows; but also KERKOUROS is important referring to boats, especially